塑造我们的身体,塑造我们的自我:对 "我想要的身体 "的不满追求的神学疗法

IF 0.2 4区 哲学 0 RELIGION
Maja I. Whitaker
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引用次数: 0

摘要

晚期现代人与身体的关系错综复杂:尽管当代人 "回归身体",但身体仍被视为一个人必须推进和修正的项目,以表达和塑造他们的自我认同感。对所有人来说,这项工程都注定会在某一时刻失败,而且在失败的过程中会产生一系列令人担忧的影响。在崇拜投射、进步和熟练的主流文化意识形态的影响下,我们对身体的态度更可能是操纵和努力,而不是 "它是好的"(创世纪第一章)这一神圣的肯定。这种态势是现代流行的健康问题、饮食失调、饮食紊乱、"肥胖症 "和身体羞辱的根源。当代基督徒很难免受同时迷恋身体和否认身体的文化的危害。在实践中,一种几乎难以察觉的诺斯替主义支撑着许多流行的身体神学,而教会在解决这些弊病方面几乎无所作为,反而陷入了以性和生殖为中心的其他身体问题中。教会甚至吸收了 "健康 "产业和饮食文化的目标,并在其中加入基督教语言和基督教名人代言。符合圣经的基督教思想和实践能提供什么补救措施呢?归根结底,人不需要努力建立自己的身份,相反,它在基督里是稳固的。按照神学的定义,美丽与健康都源于自我与身体的融合,源于整个人对神圣生命的参与。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Shaping our bodies to our shape our selves: A theological remedy to the discontented pursuit of the body I want to be

The late modern person has a complicated relationship with the body: despite a contemporary “return to the body,” the body is still conceived as a project which the person must advance and revise in order to both express and shape their sense of self-identity. For all people this project is destined to failure at some point, and it has a range of concerning implications along the way. In thrall to the prevailing cultural ideologies that idolize projection, progress, and proficiency, our approach to the body is more likely to be characterized by manipulation and striving than the divine affirmation that “it is good” (Gen 1). This dynamic underlies the modern epidemic of ill health, eating disorders, disordered eating, “obesity,” and body-shaming. Contemporary Christians are poorly insulated from the perils of a culture that is simultaneously body-obsessed and body-denying. A barely perceptible Gnosticism undergirds much of the popular theology of the body in practice, and the church has done little to address these ills, instead becoming mired in other body issues centered around sexuality and reproduction. The church has even absorbed the aims of the “wellness” industry and diet culture, sprinkling them Christianese and Christian celebrity endorsements. What can a biblical Christian thought and practice offer as a remedy? Ultimately, the human person need not strive to establish his or her identity, instead it is held secure in Christ. Both beauty and health, theologically defined, emerge from the integration of self and body, and the participation of the whole person in the divine life.

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CiteScore
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